金剛經纂要刊定記 1.52

1.52

我執者，即於五蘊總相計有主宰，名為我執。若一一推求，色等性中不見我體，名為我空。若見五蘊之法實有體性，名為法執。若了五蘊如幻如化從緣無性，名為法空。既除者已盡也，以小乘人聞說生滅因緣不執於我故，云既除我執。未達者，以未聞說無性因緣，猶計蘊法為實故，云未達法空。若具言之，合云既除我執已達我空，未達法空未除法執。今則上執下空，文影略故，入除我執，便是已達我空未達法空，便是未除法執故也。

Regarding 'attachment to self': conceiving of a master or controller in the general characteristics of the five aggregates is called attachment to self. If one searches into each and every one, and in the nature of form and the rest sees no self-entity, this is called emptiness of self. If one sees the phenomena of the five aggregates as truly possessing an intrinsic nature, this is called attachment to phenomena. If one realizes that the five aggregates are like an illusion, like a phantom, arising from conditions without intrinsic nature, this is called emptiness of phenomena. 'Having eliminated' means it has already ended; because persons of the Hīnayāna, hearing the teaching of the dependent origination of arising and ceasing, do not grasp at a self, it says 'having eliminated attachment to self.' 'Not having reached' means that, because they have not yet heard the teaching of dependent origination without intrinsic nature and still conceive of the aggregate-phenomena as real, it says 'not having reached the emptiness of phenomena.' If fully expressed, it should say: 'Having eliminated attachment to self and having reached the emptiness of self; not having reached the emptiness of phenomena and not having eliminated attachment to phenomena.' Here, because 'attachment' is placed above and 'emptiness' below by stylistic ellipsis, entering 'having eliminated attachment to self' is precisely having reached the emptiness of self, and 'not having reached the emptiness of phenomena' is precisely not having eliminated attachment to phenomena.